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Buddhadharma : Spring 2012
28 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY SPRING 2 0 1 2 when we think about this compassionate heart that raised the teaching of correctly transmitted samadhi in Japan, where Zen was not yet spread. However, it is in Genjo koan that Dogen opened up his body and mind and presented the founda- tion of the Buddha’s lifetime dharma. Thus Dogen Zenji concentrated his mind wholeheartedly on this fascicle, dividing it into fourteen sections, explaining it in detail. Both the style and the teaching are exquisitely profound and subtle. Therefore you who are his dharma descendants should read this fascicle day and night with respect and make it the root of your practice, birth after birth, world after world. Then what in the world is Genjo koan? First of all, you should get it right down in your hara. This cannot be done solely by thinking. On the other hand, you cannot grasp it without knowing the basic principle. So first I will explain it in an analytical fashion. Genjo koan is the original self-nature of the universal dharma realm as it is. This dharma realm is immeasurable and limitless. It contains past and present, the three worlds, the ten directions, delu- sions, enlightenment, all buddhas, sentient beings, birth, and death. It also contains all other things. Each and every dharma element turns into being, emptiness, liberation, and ultimate reality. Being is Genjo koan as being. Emptiness is Genjo koan as emptiness. Nirvana is Genjo koan as nirvana. In brief, concerning delusion and enlighten- ment, ordinary people try to get to enlightenment by sweeping away delusion. They may think delusion is false existence and enlightenment is true existence. The Genjo koan that is meant here is otherwise. Among all beings, there is not a single existence that is a mistake. Delusion is the Genjo koan of delusion. It is not that we have enlightenment by excluding delusion. Enlighten- ment is the Genjo koan of enlightenment. It is not that we slip out of enlightenment and fall into delusion. Generally speaking, in all directions the big cannot contain the small. The long cannot con- tain the short. Each and every dharma element is itself ultimate reality. Even a single particle is immovable and does not admit the slightest slip- page. The entire world, as it is, is what is called Genjo koan. Therefore, Genjo koan is the dharma road for the entire world. Discrimination and nondis- crimination are both Genjo koan. To say non- discrimination is Genjo koan, because it is the dharma realm of nonduality, and the world of discrimination is not, because it is the mind of measuring thought, is not Genjo koan. Each and every element of the discriminated world is itself Genjo koan. The discriminated has a thousand types and ten thousand kinds. For those who are enlightened it is not sufficient to call enlightenment the whole body of the dharma realm. To those who are deluded it is delusion all the way to the bottom of the Avici Hell. When we see with the discriminating mind, the distance between enlightenment and delusion appears to be like that between heaven and deep water. So we exhaust ourselves in oscillating between the true and the false. The Genjo koan here is such that we do not exclude false views, nor do we seek the true. Those who are deluded are deluded within Genjo koan. In all dharmas there is no lack; they can- not be broken, obtained, or thrown away. The original face, the original nature as it is, is called Genjo koan. Therefore, “All dharmas are ultimate real- ity,” as spoken by Shakyamuni Buddha, and Genjo koan is not something speech can reach. It is just your hands in shashu upon your chest, just this total activity. There is no other way but to understand it asitisandacceptitasitis.